Yet I supposed it necessary to send to you Epaphroditus, etc. Epaphroditus, it would seem, had been sent from the Church at Philippi to Paul at Rome, with supplies for his temporal necessities. In the execution of his commission he had fallen sick, and now, having reached convalescence, he longed to return home in order to relieve the anxieties of his friends, who had heard of his indisposition. The text presents to us two genuine, if not model, workers for Christ - men thoroughly imbued with the Christly spirit, and subject to those trials which generally attend in this world the faithful discharge of the gospel mission. In them we discover -

I. A FEELING OF SPIRITUAL EQUALITY. Paul speaks of Epaphroditus as "my brother," "my companion," or, as in the New Version, "my fellow-worker" and "my fellow-soldier." Whatever difference existed in their natural or acquired abilities, their worldly position and social standing, a sense of spiritual equality possessed and ruled them. They were children of the same great Father, laborers in the same great cause, soldiers in the same moral campaign - a campaign against the evils, physical, intellectual, social, and moral, that afflict the world. Where is this sense of spiritual equality displayed now amongst those who profess to be laborers of Christ? What would be thought of an archbishop writing a letter to a Church concerning a primitive local preacher, a true laborer withal, with these words, "my brother, my laborer, my fellow-soldier," receive him with all gladness; and hold such in reputation? Such conduct from the primate would shock the fawning sycophancy which is too rampant in Church and state.

II. A SENTIMENT OF TENDER SYMPATHY. Here is sympathy manifested by three parties.

1. By the Philippian Church towards Paul. Touched with Paul's wretched condition in Rome, a prisoner lacking food, they sent Epaphroditus to him with means of relief, made him the "messenger" of charity.

2. By Epaphroditus towards the Philippian Church. Paul says, "he longed after you all, and was full of heaviness." Why was he "full of heaviness," or in sore trouble? It does not say that it was on his own account, but because "ye had heard he had been sick." He was afraid that the tidings which they had received of his indisposition would distress them with anxieties, and he hurries home to relieve them.

3. By Paul for both. "I sent him therefore the more carefully [diligently], that, when ye see him again, ye may rejoice, and that I may be the less sorrowful." As if he had said, "I want your sorrows removed, for in your sorrows I sorrow." How beautiful, thrice beautiful, is all this! How rare, withal! how Christly! Nay, there is no Christliness without it. Unless Christianity unites all souls in this living sympathy, it has failed in its mission. All true disciples are members of one body, of which Christ is the Head, and what one feels, all feel, and they rejoice with those that rejoice, and weep with those that weep.

III. A CONDITION OF TRYING AFFLICTION. Paul was a sufferer. He was not only a prisoner at Rome, awaiting a terrible fate, but in actual "need," dependent on the charity of others. Epaphroditus had been in sore affliction, "nigh unto death." Now, it is worthy of note that the affliction that came on both these men came on them in consequence of their Christianity. One might have thought that their Christianity, their generosity, purity, and moral nobleness, would have guarded them from even the common ills of life. Not so. Paul knew that such afflictions were to be expected, and elsewhere he says, "No man should be moved by these afflictions. Ye yourselves know that ye are appointed thereunto." Afflictions, however, that come in this way are distinguished from all other afflictions in two respects.

1. They have a disciplinary influence. They are not judicial penalties, but parental chastisements. They cleanse, they spiritualize, they ennoble the soul.

2. They have Divine supports. So abundant are the consolations they experience that they "glory in tribulation," etc.

IV. A REALIZATION OF DIVINE MERCY. "For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow." He ascribes both the restoration of Epaphroditus to health, and his own deliverance from the terrible "sorrow" which would have befallen himself had his friend expired, to the mercy of God. Not to any secondary instrumentality, not to the value of their services in the cause of Christ, but to mercy. A practical realization of Divine mercy is at once a sign and element of vital Christianity. In the gift of life there is mercy, in the sustentation of life there is mercy, in the afflictions of life there is mercy; to a Christian all is mercy.

V. A RIGHT TO CHRISTIAN REGARD. "Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me."

1. Give him a hearty reception. "Receive him therefore in the Lord with all gladness." Welcome him, not with mere conventional civility and social politeness, but with exultant affection.

2. Treat him with honor. "Hold such in reputation." He is a noble man; treat him as a noble man should be treated. The honor which is paid to worldly men on account of their wealth, their grandeur and position, is a spurious honor, is flunkeyism. There can be no true honor where there is not the honour-worthy, and the honour-worthy implies moral excellence.

3. Do all this because he deserves it. "Because for the work of Christ he was nigh unto death." He is thoroughly disinterested; he suffered and risked his life, not from any personal motives, but from the inspiration of Christian love and charity. Disinterestedness is the soul of virtue and the only foundation of greatness. A disinterested man has a right to Christian regard, ay, more, to enthusiastic reception. - D.T.

I. HIS TITLES.

1. The first of these shows his religion, and his holy union with the apostle and other believers. For the Christians in these early ages called each other "brother," a name full of sweetness and friendliness derived from the custom of the Jewish Church, and suitable, inasmuch as they all have one Father, and are all begotten by one Spirit, uniting them in one family. They are nourished by the same food, consecrated by the same sacraments, and called to the same inheritance. Every time you see a Christian, whatever his condition, he is your brother. Paul did not disdain to acknowledge Epaphroditus.

2. "Companion in labour" relates to office, viz., the ministry; and how excellent the office which renders men companions of Paul and the apostles.

3. "Fellow soldier" expresses the part he had taken in his battles against the devil, the world, false brethren, etc., for the glory of his Master and the salvation of the flock. This title is peculiarly suitable to believers in Jesus Christ, who are called to suffer persecution, carry the cross, and "wrestle not with flesh and blood," etc. (2 Timothy 2:3-5).

4. "Your messenger," in relation to his special mission to the apostle.

5. "My minister," in reference to the service rendered St. Paul: not the least of the glories of Epaphroditus.

II. HIS SICKNESS. How strange it seems that so good and useful a man should be disabled, and that Paul, who could cure diseases, could not cure his! Learn, however —

1. That the Lord wishes that His servants should be subject to these afflictions and infirmities lest the excellence of their piety and graces should raise their vanity. Thus they are kept modest (2 Corinthians 12:6).

2. That the wonders of His power may shine gloriously when, with such weak instruments, He does not fail to perform His work (2 Corinthians 4:7; 2 Corinthians 12:9; 2 Peter 1:7; 1 Thessalonians 5:6-7).

III. HIS CURE.

1. God often allows His own to descend to the last degree of sorrow to relieve them afterwards from it with greater eclat: as we see in the cases of Hezekiah and David. This proceeding is very suitable.(1) For us; that our faith may be better exercised, the extremity of our danger firing our zeal and warming our desires in vows and prayers.(2) For God; the greater our danger the more glorious His power.

2. This was not merely an exercise of God's power, but of(1) His mercy towards Epaphroditus.(2) His goodness towards Paul. Christianity does not dehumanize us. Paul's sorrow was deep because natural.

IV. HIS RETURN. This good servant of God, knowing that the news of his malady had much grieved his friends, touched with reciprocal love, desired, as soon as he was in health, to see them again that he might change their sorrow into joy. Which shall we most admire, the affection of the flock towards the shepherd or that of the shepherd towards the flock. It is one of the miracles of love which unites and blends what distance in vain separates.

V. HIS RECOMMENDATION (ver. 29). For the love of the Lord as His faithful servant whom He has given you, receive him. This is what Christ calls receiving one in His name (Mark 9:37). Learn —

1. Not to judge of men by the accidents which befall them. Innocence is not always prosperous, and piety often falls into great calamities.

2. That it is one thing to meet with affliction in the work of the Lord, and another to meet with it as an effect of our vice, avarice, or vanity.

3. That the closest and tenderest relations should subsist between pastor and flock.

4. That personal considerations should yield to the advantage of the Church.

(J. Daille.)

I. HIS CHRISTIAN STATUS — a brother, etc.

II. HIS SICKNESS.

1. Incurred in the service of Christ.

2. A source of solicitude to the apostle and the Church.

III. HIS RECOVERY through Divine mercy.

IV. HIS RETURN to Philippi.

1. Welcome.

2. Honourable.

(J. Lyth, D. D.)

I. BROTHER. A name significant —

1. Of office. As judges call one another brother, so does Paul Epaphroditus, because they discharged the same spiritual functions.

2. Of love and friendship. It shows the care which one Christian man should have of another.

3. Of equality. Hereby St. Paul shows

(1)His humility, who, being an apostle, called one of inferior rank brother.

(2)His magnanimity.

II. FELLOW LABOURER. Unless ministers are this they are fellow loiterers. This must not be, because the Scriptures compares their office with the most laborious of occupations. If ministers are fellow labourers, then —

1. Their people must submit to be wrought upon. If they are builders you must be lively stones, and suffer yourselves to be squared and made fit for the building. If they are husbandmen you must be the ground, and such as may bring forth fruit to perfection, else all their labour upon you will be vain.

2. God suffers them not to be alone (Mark 6:7) so that they may render mutual aid. Thus He sent and , the one severe and powerful, the other meek and gentle; Luther hot and fiery, and Melanchthon soft and mild, each to temper the other.

III. FELLOW SOLDIER.

1. Every man's life is a warfare.

2. In this warfare ministers are captains, who fight against the enemies within us, and lead us against the enemies without us. Then —

(1)Hold not forth against the ministry.

(2)Help it (Judges 5:23).

(3)Look for recompense in the triumphant kingdom.

IV. MESSENGER OF THE CHURCHES AND MINISTER TO PAUL'S WANTS.

1. The child of God is subject to wants.

2. They shall be satisfied. Rather than Elias shall perish for hunger the ravens shall feed him (1 Kings 17:4). If Dives will not have mercy on Lazarus, dogs shall. For Paul God provides an Epaphroditus or an Onesiphorus.

(R. Sibbes, D. D.)

I. THEIR FELLOWSHIP.

1. Brethren.

2. Companions in toil and conflict.

II. THEIR CONSEQUENT SYMPATHY WITH EACH OTHER.

1. They respect each other's wishes.

2. Help each other's joys.

3. Minister to each other's wants.

(J. Lyth, D. D.)

is known to us only from the notices in this Epistle. He is, doubtless, to be distinguished from Epaphras (Colossians 1:7; Colossians 4:12; Philemon 1:23); for though the names are the same the identity seems improbable.

1. The one appears to have been a native of Philippi (ver. 25); the other of Colossae (Colossians 4:12). The longer form is always used of the Philippian delegate; the shorter, of the Colossian teacher. The name, in fact, is so extremely common in both forms that the coincidence affords no presumption of the identity of persons. The name is not specially characteristic of Macedonia, but occurs abundantly everywhere. On a Thessalonian inscription we meet with one Gaius Claudius Epaphroditus. This concurrence of names is suggestive. The combination which occurs once might well occur again; and it is possible, though in the absence of evidence hardly probable, that Gaius the Macedonia (Acts 19:29) is the same as Epaphroditus the Philippian.

(Bishop Lightfoot.)

An American officer who had fought in the late wars was seated in his pleasant parlour, musing on the turbulent scenes through which he had passed. Suddenly the doorbell rang. The officer rose to open, the newcomer, and a lame and weather beaten soldier stood before him. "Will you buy my books, sir?" he said. "I do not wish them," was the quick reply, and the door was closed. The officer resumed his seat, but strange questionings arose in his mind. Was not that the face of one he knew? Had he not heard that voice before? Impressed as with the fear of some ill act, he quickly advanced to the door, and on opening it again, there stood the brave hero of many battles with the big tears starting from his eyes. He spoke again — "Don't you know me, colonel?" The voice had a well remembered sound. And this time it fell not on dead ears nor a stony heart. The maimed soldier was recognized as one who had fought on many a field of daring and carnage by the officer's side, and who was covered all over with glorious scars, the tokens of his patriotism and bravery. Instantly the door was flung wide open, and the veteran was welcomed into the mansion of the opulent officer, who, with tears in his eyes, fell on the hero's neck and embraced him. The scene that followed the recognition was one never to be forgotten, and the colonel afterwards, relating the incident of the meeting, said he felt at that greeting a veneration for his old comrade almost amounting to a feeling of worship.

Epaphroditus, Paul, Philippians, Thessalonians, Timotheus, TimothyPhilippiApostle, Arms, Brother, Care, Companion, Comrade, Counted, Deem, Epaphroditus, Epaphrodi'tus, Fellow, Fellowsoldier, Fellow-soldier, Fellow-worker, Fellow-workman, Fight, Important, Labor, Labour, Messenger, Minister, Ministered, Necessary, Needs, Seemed, Servant, Soldier, Supposed, Wants, Worker, Yet1. Paul exhorts them to unity, and to all humbleness of mind, by the example of Christ's humility;
12. to a careful proceeding in the way of salvation, that they be as lights to a wicked world,
16. and comforts to him their apostle, who is now ready to be offered up to God.
19. He hopes to send Timothy to them, and Epaphroditus also.

Philippians 2:25

     5205   alliance
     5408   messenger
     5544   soldiers
     5691   friends, good
     5976   visiting
     7707   apostles, designation
     7742   missionaries, support
     7924   fellowship, in service
     8031   trust, importance

Philippians 2:19-30

     5594   tribute

Philippians 2:25-27

     5297   disease

Philippians 2:25-30

     5874   happiness

Notes on the Second Century
Page 94. Line 9. The Book of ---- The reference here is to the apocryphal Wisdom of Solomon xiii. 1-5. Page 104. Med. 33. As originally written this Meditation commenced thus: Whether the sufferings of an. Angel would have been meritorious or no I will not dispute: but'---- And the following sentence, which comes after the first, has also been crossedout: So that it was an honour and no injury to be called to it: And so great an honour that it was an ornament to God himself, and an honour even to …
Thomas Traherne—Centuries of Meditations

January 17. "It is God which Worketh in You" (Phil. Ii. 13).
"It is God which worketh in you" (Phil. ii. 13). God has not two ways for any of us; but one; not two things for us to do which we may choose between; but one best and highest choice. It is a blessed thing to find and fill the perfect will of God. It is a blessed thing to have our life laid out and our Christian work adjusted to God's plan. Much strength is lost by working at a venture. Much spiritual force is expended in wasted effort, and scattered, indefinite and inconstant attempts at doing good. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 28. "For it is God which Worketh in You" (Phil. Ii. 13).
"For it is God which worketh in you" (Phil. ii. 13). Sanctification is the gift of the Holy Ghost, the fruit of the Spirit, the grace of the Lord Jesus Christ, the prepared inheritance of all who enter in, the greatest obtainment of faith, not the attainment of works. It is divine holiness, not human self-improvement, nor perfection. It is the inflow into man's being of the life and purity of the infinite, eternal and Holy One, bringing His own perfection and working out His own will. How easy, how …
Rev. A. B. Simpson—Days of Heaven Upon Earth

July 11. "For it is God which Worketh in You" (Phil. Ii. 13).
"For it is God which worketh in you" (Phil. ii. 13). A day with Jesus. Let us seek its plan and direction from Him. Let us take His highest thought and will for us in it. Let us look to Him for our desires, ideals, expectations in it. Then shall it bring to us exceeding abundantly above all that we can ask or think. Let Him be our Guide and Way. Let us not so much be thinking even of His plan and way as of Him as the Personal Guide of every moment, on whom we constantly depend to lead our every step. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 30. "In Lowliness of Mind Let Each Esteem Other Better than Themselves" (Phil. Ii. 3).
"In lowliness of mind let each esteem other better than themselves" (Phil. ii. 3). When the apostle speaks of "the deep things of God," he means more than deep spiritual truth. There must be something before this. There must be a deep soil and a thorough foundation. Very much of our spiritual teaching fails, because the people to whom we give it are so shallow. Their deeper nature has never been stirred. The beatitudes begin at the bottom of things, the poor in spirit, the mourners, and the hungry …
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 28. "He Humbled Himself" (Phil. Ii. 8).
"He humbled Himself" (Phil. ii. 8). One of the hardest things for a lofty and superior nature is to be under authority, to renounce his own will, and to take a place of subjection. But Christ took upon Him the form of a servant, gave up His independence, His right to please Himself, His liberty of choice, and after having from eternal ages known only to command, gave Himself up only to obey. I have seen occasionally the man who was once a wealthy employer a clerk in the same store. It was not an …
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 6. "He Emptied Himself" (Phil. Ii. 8, R. V. ).
"He emptied Himself" (Phil. ii. 8, R. V.). The first step to the righteousness of the kingdom is "poor in spirit." Then the next is a little deeper, "they that mourn." Because now you must get plastic, you must get broken, you must get like the metal in the fire, which the Master can mould; and so, it is not enough to see your unrighteousness, but deeply to feel it, deeply to regret it, deeply to mourn over it, to own it not a little thing that sin has come into your life. And so God leads a soul …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Palm Sunday
Text: Philippians 2, 5-11. 5 Have this mind in you, which was also in Christ Jesus: 6 who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being made in the likeness of men; 8 and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. 9 Wherefore also God highly exalted him, and gave unto him the name which is above every name; 10 that …
Martin Luther—Epistle Sermons, Vol. II

Work Out Your Own Salvation
Work out your own salvation with fear and trembling, 13. For it is God which worketh in you both to will and to do of His good pleasure.'--PHIL. ii. 12, 13. 'What God hath joined together, let no man put asunder!' Here are, joined together, in the compass of one practical exhortation, the truths which, put asunder, have been the war-cries and shibboleths of contending sects ever since. Faith in a finished salvation, and yet work; God working all in me, and yet I able and bound to work likewise; …
Alexander Maclaren—Expositions of Holy Scripture

A Willing Sacrifice
'That I may have whereof to glory in the day of Christ, that I did not run in vain neither labour in vain. 17. Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. 18. And in the same manner do ye also joy, and rejoice with me.'--PHIL. ii. 16-18 (R.V.). We come here to another of the passages in which the Apostle pours out all his heart to his beloved Church. Perhaps there never was a Christian teacher (always excepting Christ) who spoke more about …
Alexander Maclaren—Expositions of Holy Scripture

A Plea for Unity
'If there is therefore any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, 2. Fulfil ye my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; 3. Doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; 4. Not looking each of you to his own things, but each of you also to the things of others.'--PHIL. ii. 1-4 (R.V.). There was much …
Alexander Maclaren—Expositions of Holy Scripture

Copies of Jesus
'Do all things without murmurings and disputings; 15. That ye may be blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, 16. Holding forth the word of life.'--PHIL. ii. 14-16 (R.V.). We are told by some superfine modern moralists, that to regard one's own salvation as the great work of our lives is a kind of selfishness, and no doubt there may be a colour of truth in the charge. At least the meaning …
Alexander Maclaren—Expositions of Holy Scripture

Paul and Timothy
'But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. 20. For I have no man like-minded, who will care truly for your state. 21. For they all seek their own, not the things of Jesus Christ. 22. But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel. 23. Him therefore I hope to send forthwith, so soon as I shall see how it will go with me: 24. But I trust in the Lord that …
Alexander Maclaren—Expositions of Holy Scripture

Paul and Epaphroditus
'But I counted it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need. 26. Since he longed after you all, and was sore troubled, because ye had heard that he was sick. 27. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow. 28. I have sent him therefore the more diligently, that, when ye see him again, ye may rejoice, and that …
Alexander Maclaren—Expositions of Holy Scripture

The Descent of the Word
'Have this mind in you which was also in Christ Jesus: 6. Who, being in the form of God, counted it not a prize to be on an equality with God, 7. But emptied Himself, taking the form of a servant, being made in the likeness of men; 8. And being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross.'--PHIL. ii. 5-8 (R.V.). The purpose of the Apostle in this great passage must ever be kept clearly in view. Our Lord's example is set forth as the …
Alexander Maclaren—Expositions of Holy Scripture

The Ascent of Jesus
'Wherefore also God highly exalted Him and gave unto Him the name which is above every name; 10. That in the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; 11. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.'--PHIL. ii. 9-11 (R.V.). 'He that humbleth himself shall be exalted,' said Jesus. He is Himself the great example of that law. The Apostle here goes on to complete his picture of the Lord …
Alexander Maclaren—Expositions of Holy Scripture

July the Fourth Emptying Oneself
"He emptied Himself." --PHILIPPIANS ii. 1-11. In Mr. Silvester Horne's garden a very suggestive scene was one day to be witnessed. A cricketer of world-wide renown was playing a game with Mr. Horne's little four-year-old son! And the fierce bowler "emptied himself," and served such gentle, dainty little balls that the tiny man at the wickets was not in the least degree afraid! And the Lord of glory "emptied Himself," fashioning Himself to our "low estate," and in His unspeakably gentle approaches …
John Henry Jowett—My Daily Meditation for the Circling Year

Your Own Salvation
We have heard it said by hearers that they come to listen to us, and we talk to them upon subjects in which they have no interest. You will not be able to make this complaint to-day, for we shall speak only of "your own salvation;" and nothing can more concern you. It has sometimes been said that preachers frequently select very unpractical themes. No such objection can be raised to-day, for nothing can be more practical than this; nothing more needful than to urge you to see to "your own salvation." …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Exaltation of Christ
I ALMOST regret this morning that I have ventured to occupy this pulpit, because I feel utterly unable to preach to you for your profit. I had thought that the quiet and repose of the last fortnight had removed the effects of that terrible catastrophe; but on coming back to the same spot again, and more especially, standing here to address you, I feel somewhat of those same painful emotions which well-nigh prostrated me before. You will therefore excuse me this morning, if I make no allusion to that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Consolation in Christ
You will remember, my dear friends, that the Holy Spirit, during the present dispensation, is revealed to us as the Comforter. It is the Spirit's business to console and cheer the hearts of God's people. He does convince of sin; he does illuminate and instruct; but still the main part of his business lies in making glad the hearts of the renewed, in confirming the weak, and lifting up all those that be bowed down. Whatever the Holy Ghost may not be, he is evermore the Comforter to the Church; and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

The Temper of Christ
PHILIPPIANS ii. 4. Let this mind be in you, which was also in Christ Jesus. What mind? What sort of mind and temper ought to be in us? St. Paul tells us in this chapter, very plainly and at length, what sort of temper he means; and how it showed itself in Christ; and how it ought to show itself in us. 'All of you,' he tells us, 'be like-minded, having the same love; being of one accord, of one mind. Let nothing be done through strife or vain-glory: but in lowliness of mind let each esteem others …
Charles Kingsley—The Good News of God

The Mind which was in Christ Jesus. Rev. George Wood.
"Let this mind be in you, which was also in Christ Jesus." PHILIPPIANS ii. 5. The Saviour left His followers an example that they should tread in His steps; and His example in everything that appertains to His human nature, is not only practicable but essential. We cannot imitate His power, or His wisdom, or His miracles, or His sufferings, or anything in which His Divine nature was manifested or employed; but we can imitate His meekness, His patience, His zeal, His self-denial, His superiority …
Knowles King—The Wesleyan Methodist Pulpit in Malvern

How to Keep Passion Week
(Preached before the Queen.) Philippians ii. 5-11. Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every …
Charles Kingsley—Town and Country Sermons

2 Cor. Iii. 5
Not that we are sufficient of our selves, to think any things as of our selves: but our Sufficiency is of God. THE Apostle, in this Epistle, was led, by the cunning Management of some evil-minded Persons amongst the Corinthians, to asset his own Apostleship; and his own Right to be their Director and Instructor, as He had been the Founder of their Church, and of their Faith. But lest they should think that He boasted of himself above measure; as if from Him, considered by Himself, came all their …
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

Philippians 2:25 NIV
Philippians 2:25 NLT
Philippians 2:25 ESV
Philippians 2:25 NASB
Philippians 2:25 KJV

Philippians 2:25 Bible Apps
Philippians 2:25 Parallel
Philippians 2:25 Biblia Paralela
Philippians 2:25 Chinese Bible
Philippians 2:25 French Bible
Philippians 2:25 German Bible

Philippians 2:25 Commentaries

Bible Hub